Amos 1:3

1:3 This is what the Lord says:

“Because Damascus has committed three crimes ¹  –

make that four! ²  – I will not revoke my

decree of judgment. ³ 

They ripped through Gilead like threshing sledges with iron teeth. ⁴ 

Amos 1:6

1:6 This is what the Lord says:

“Because Gaza ⁵  has committed three crimes ⁶  –

make that four! ⁷  – I will not revoke my decree of judgment. ⁸ 

They deported a whole community ⁹  and sold them ¹⁰  to Edom.

Amos 1:8

1:8 I will remove ¹¹  the ruler ¹²  from Ashdod, ¹³ 

the one who holds the royal scepter from Ashkelon. ¹⁴ 

I will strike Ekron ¹⁵  with my hand; ¹⁶ 

the rest of the Philistines will also die.” ¹⁷ 

The sovereign Lord has spoken!

Amos 1:14

1:14 So I will set fire to Rabbah’s ¹⁸  city wall; ¹⁹ 

fire ²⁰  will consume her fortresses.

War cries will be heard on the day of battle; ²¹ 

a strong gale will blow on the day of the windstorm. ²² 

Amos 2:1

2:1 This is what the Lord says:

“Because Moab has committed three crimes ²³  –

make that four! ²⁴  – I will not revoke my decree of judgment. ²⁵ 

They burned the bones of Edom’s king into lime. ²⁶ 

Amos 2:8-9

2:8 They stretch out on clothing seized as collateral;

they do so right ²⁷  beside every altar!

They drink wine bought with the fines they have levied;

they do so right in the temple ²⁸  of their God! ²⁹ 

2:9 For Israel’s sake I destroyed the Amorites. ³⁰ 

They were as tall as cedars ³¹ 

and as strong as oaks,

but I destroyed the fruit on their branches ³² 

and their roots in the ground. ³³ 

Amos 3:14

3:14 “Certainly when ³⁴  I punish Israel for their ³⁵  covenant transgressions, ³⁶ 

I will destroy ³⁷  Bethel’s ³⁸  altars.

The horns ³⁹  of the altar will be cut off and fall to the ground.

Amos 4:2

4:2 The sovereign Lord confirms this oath by his own holy character: ⁴⁰ 

“Certainly the time is approaching ⁴¹ 

when you will be carried away ⁴²  in baskets, ⁴³ 

every last one of you ⁴⁴  in fishermen’s pots. ⁴⁵ 

Amos 5:18

The Lord Demands Justice

5:18 Woe ⁴⁶  to those who wish for the day of the Lord!

Why do you want the Lord’s day of judgment to come?

It will bring darkness, not light.

Amos 7:9

7:9 Isaac’s centers of worship ⁴⁷  will become desolate;

Israel’s holy places will be in ruins.

I will attack Jeroboam’s dynasty with the sword.” ⁴⁸ 

Amos 8:14

8:14 These are the ones who now take oaths ⁴⁹  in the name of the sinful idol goddess ⁵⁰  of Samaria.

They vow, ⁵¹  ‘As surely as your god ⁵²  lives, O Dan,’ or ‘As surely as your beloved one ⁵³  lives, O Beer Sheba!’

But they will fall down and not get up again.”

Amos 9:10

9:10 All the sinners among my people will die by the sword –

the ones who say, ‘Disaster will not come near, it will not confront us.’

[1:3]  ¹ tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).

[1:3]  ² tn Heb “Because of three violations of Damascus, even because of four.”

[1:3]  sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the Lord indicates that his focus is Israel (he is too bent on judging Israel to dwell very long on her neighbors) and he emphasizes Israel’s guilt with respect to the other nations. (Israel’s list fills up before the others’ lists do.) See R. B. Chisholm, “For Three Sins…Even for Four: The Numerical Sayings in Amos,” BSac 147 (1990): 188-97.

[1:3]  ³ tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lá ásŒybnw in Amos 1:3-2:6,” JBL 105 (1986): 622.

[1:3]  ⁴ tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).

[1:3]  sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).

[1:6]  ⁵ sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).

[1:6]  ⁶ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[1:6]  ⁷ tn Heb “Because of three violations of Gaza, even because of four.”

[1:6]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[1:6]  ⁸ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[1:6]  ⁹ tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).

[1:6]  ¹⁰ tn Heb “in order to hand them over.”

[1:8]  ¹¹ tn Heb “cut off.”

[1:8]  ¹² tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).

[1:8]  ¹³ sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).

[1:8]  ¹⁴ sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).

[1:8]  ¹⁵ sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).

[1:8]  ¹⁶ tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.

[1:8]  ¹⁷ tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”

[1:14]  ¹⁸ sn Rabbah was the Ammonite capital.

[1:14]  ¹⁹ sn The city wall symbolizes the city’s defenses and security.

[1:14]  ²⁰ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:14]  ²¹ tn Heb “with a war cry in the day of battle.”

[1:14]  ²² tn Heb “with wind in the day of the windstorm.”

[1:14]  sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.

[2:1]  ²³ tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.

[2:1]  ²⁴ tn Heb “Because of three violations of Moab, even because of four.”

[2:1]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[2:1]  ²⁵ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:1]  ²⁶ sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.

[2:8]  ²⁷ tn The words “They do so right” are supplied twice in the translation of this verse for clarification.

[2:8]  ²⁸ tn Heb “house.”

[2:8]  ²⁹ tn Or “gods.” The Hebrew term אֱלֹהֵיהֶם (’elohehem) may be translated “their gods” (referring to pagan gods), “their god” (referring to a pagan god, cf. NAB, NIV, NLT), or “their God” (referring to the God of Israel, cf. NASB, NRSV).

[2:9]  ³⁰ tn Heb “I destroyed the Amorites from before them.” The translation takes מִפְּנֵי (mippÿney) in the sense of “for the sake of.” See BDB 818 s.v. פָּנֻה II.6.a and H. W. Wolff, Joel and Amos (Hermeneia), 134. Another option is to take the phrase in a spatial sense, “I destroyed the Amorites, [clearing them out] from before them [i.e., Israel]” (cf. NIV, NRSV).

[2:9]  ³¹ tn Heb “whose height was like the height of cedars.”

[2:9]  ³² tn Heb “his fruit from above.”

[2:9]  ³³ tn Heb “and his roots from below.”

[3:14]  ³⁴ tn Heb “in the day.”

[3:14]  ³⁵ tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

[3:14]  ³⁶ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

[3:14]  ³⁷ tn Heb “punish” (so NASB, NRSV).

[3:14]  ³⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:14]  ³⁹ sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

[4:2]  ⁴⁰ tn Heb “swears by his holiness.”

[4:2]  sn The message that follows is an unconditional oath, the fulfillment of which is just as certain as the Lord’s own holy character.

[4:2]  ⁴¹ tn Heb “Look, certainly days are coming upon you”; NRSV “the time is surely coming upon you.”

[4:2]  ⁴² tn Heb “one will carry you away”; NASB “they will take you away.”

[4:2]  ⁴³ tn The meaning of the Hebrew word translated “baskets” is uncertain. The translation follows the suggestion of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (130-32): “shields” (cf. NEB); “ropes”; “thorns,” which leads to the most favored interpretation, “hooks” (cf. NASB “meat hooks”; NIV, NRSV “hooks”); “baskets,” and (derived from “baskets”) “boats.” Against the latter, it is unlikely that Amos envisioned a deportation by boat for the inhabitants of Samaria! See also the note on the expression “fishermen’s pots” later in this verse.

[4:2]  ⁴⁴ tn Or “your children”; KJV “your posterity.”

[4:2]  ⁴⁵ tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.

[4:2]  sn The imagery of catching fish in connection with the captivity of Israel is also found in Jer 16:16 and Hab 1:14.

[5:18]  ⁴⁶ tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.

[7:9]  ⁴⁷ tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); NLT “pagan shrines.”

[7:9]  ⁴⁸ tn Heb “And I will rise up against the house of Jeroboam with a sword.”

[8:14]  ⁴⁹ tn Heb “those who swear.”

[8:14]  ⁵⁰ tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).

[8:14]  ⁵¹ tn Heb “say.”

[8:14]  ⁵² sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).

[8:14]  ⁵³ tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.